THE RELATIONSHIP BETWEEN WORSHIP AND CULTURE IN THE MISSION OF THE CHURCH

Nicolae BRÎNZEA

Abstract: What represents culture today for the changed and changing humanity, what ties does it have with the forms of worship and how can we explain the beautiful paradigm civilization-culture-spirituality- worship-divinity, knowing that any form of manifestation of deity worship generates worhip, which then transposes itself in spirituality, annihilating the forms without substance and becoming culture as foundation of any civilization? The axiom of the relationship between worship and culture remains forever, for the Christian, the Church, its mission being his own mission, in his postulated capacity as a citizen of the Kingdom of God, a traveler on this earth, to which he has a mission and a special call. True culture is not an end in itself, but is an integral part of the religious conception. It expresses a symbolic relation with heaven, as religion expresses a real relation to it, dialog. Denial of the Christian worship of the Church generates false culture, inculturation and trend, surrogates that end up capping and rebooting, in strategies forever destined to fail, because man found in conflict with God cannot generate culture, the conflictual attitude itself being the cause of this spiritual suicide.

Keywords: culture, civilization, spirituality, divinity, Jesus Christ, God, Church, Holy Trinity, mission.

What represents culture today for the changed and changing humanity, what ties does it have with the forms of worship and how can we explain the beautiful paradigm civilization-culture-spirituality- worship-divinity, knowing that any form of manifestation of deity worship generates worhip, which then transposes itself in spirituality,

PhD, Professor at University of Piteşti (Department of Orthodox Theology), ; Director of Hurmuzachi Institute, , Romania. 16th International Symposium on Science, Theology and Arts (ISSTA 2017) annihilating the forms without substance and becoming culture as foundation of any civilization? These are just a few questions we are called to answer in front of our peers, most of them living in a cultural and spiritual void, a false, multicultural, secular, global, induced, without form and essence and anti-human ideology, without anthropological horizon, deprived of truth and freedom. This is why until the miracle of Incarnation, followed by the Resurrection of our Savior Jesus Christ we cannot talk about worship and culture except in its mysterious, veiled and symbolic form, without dismissing, of course, the importance of some human creations, as a result of overcoming its own condition: “Thus, the entire genuine human culture can become an intelligent and sensitive worship of the Creator of the Universe, and religious worship remains the original matrix and paradigm of culture. When worship bore fruit in culture, it was open to universality, and when the culture was inspired by worship, it was open to eternity.”1 But Jesus Christ brings a transfiguration in this respect as well, and makes it through the Church founded visibly at Pentecost, from which we can truly deduce the restorative power of the uncreated divine grace, in all that the Christian man would create and the simple man in partnership with him, on his journey from image of the Face (as icon of the Father) up until resemblance.It is needless to mention here the monumental art masterpieces of Christian culture as a direct result of this partnership, which some theologians have called it simply theandric, insisting only on this wonderful relationship between worship, culture and their role in the mission of the Church, an action that moved humanity through symbol, image, representation, justification and permanence, more then we can understand, precisely because behind this silent picture, sits and eternally speaks to us the Living Word of God. The Word had spoken to man since his creation, but man chose to remain silent, not hearing Him because of disobedience, except through revelation, thus his entire creation, after the Fall, cannot be considered an existential and essential culture, but only a prefigurative one, feature given also by the Word of God, Whose presence before time and that

1 Dan Ilie CIOBOTEA, Dăruire şi Dăinuire, Raze şi chipuri de lumină din istoria şi spiritualitatea românilor, Iaşi, Trinitas, 2005, p. 72.

176 ARS LITURGICA. From the Image of Glory to the images of the idols of Modernity transcends time, remains the only source of all reason to be and to create, as we see, with national pride, this happened with the “full expression of the Romanian soul”2. The church is the one that will create a new civilization, namely Christian civilization, based on the new Christian worship and resulting in the most prolific culture known to mankind since its creation. To better understand what is intended to be exposed it is better to define precisely worship, culture and the Church: 1. Worship means, after all, the act of worshiping and thanking the deity by means that belong exclusively to religiosity. 2. Culture has had many definitions over time with reference to the capability of man towards knowledge, belief, art, law, morals and habits he acquired as a member of society or rising above the natural condition through the development and exercise of his spiritual and moral powers3 (see the two-great theorist Edward Burnet Tylor and W. Lewis). 3. The Church is life of communion of the Holy Trinity extended in humanity and communion of love and life of humans with God through Christ in the Holy Spirit. If mankind today lives an endless drama at a social, political, aesthetic, educational and cultural level and in a civilization in decline, it is precisely because it didn’t remain anchored in the Church of the Word, only this time it refuses definitely and consciously the call of divine grace, with repercussions of the worst kind at a planetary level: ecological, moral, political and economic crises, resulting in a world full of hatred through violence, terrorism, wars and atrocities, one gloomier then the other, meaning the abyss of forms without substance, in which Western civilization (if we can still call it that) sinks more and more, and towards this civilization we run with ‘panting rush’4.

2 Constantin NOICA, Eminescu sau gânduri despre omul deplin al culturii româneşti, București, Humanitas, 1975, p. 20. 3 Burnett Edward TYLOR, Primitive Culture, London, 1871, apud Ferréol Juquois, Dictionary of Otherness and Intercultural Relations, rom. transl. by Nadia Farcaș, Iaşi, Polirom Ph., 2005, p. 181. 4 Dumitru STĂNILOAE, Reflecţii despre spiritualitatea poporului român, Bucureşti, Elion, 2001, p. 18.

177 16th International Symposium on Science, Theology and Arts (ISSTA 2017) The axiom of the relationship between worship and culture remains forever, for the Christian, the Church, its mission being his own mission, in his postulated capacity as a citizen of the Kingdom of God, a traveler on this earth, to which he has a mission and a special call. And this mission is fulfilled in the Church through culture, meaning his correct relating to values, as a result of active participation to the Christian worship. If we look objectively we observe that in human history only Christianity is the one who argues for an equitable relation between worship and culture through the Church, from an origin and genetic stand point, from a stand point of symbiosis of history, that of mutual influence, that of exclusivity (the conflict between religion and culture) and in terms of culture’s finality in conjunction with Revelation, having the convergence point in the Incarnate Word who speaks to us through Himself. And the word that we hear (faith comes by hearing, and hearing by the word of Christ - Romans 10, 17) as well as the image (icon) that we see, are both sensible phenomena, to be perceived, they are addressed to the sensory organs, the word can be as sensitive as the intelligible image, this iconographic analogy is present throughout the history of salvation of mankind, since Creation and the Resurrection from the dead (and it will be present up to the Second Coming and eternity), history that has generated both the worship and the culture undertaken by the Church of God, one addressing hearing, the other sight, for says St. John of Damascus: “see the image… and we fall down and worship not the material but that which is imaged: just as we do not worship the material of which the Gospels are made, but that which these typify”5. In other words, it’s important to see and hear to the path traversed by the Church from worship to culture, as well as the path of the Church from the catacombs to icons and Christian artworks left to us as inheritance through the living treasure of Christian tradition: religious culture is faith, witnessing, experience, expression, exemplification, painting, music, history, apology etc., meaning theology as a whole6. True culture is not an end in itself, but is an integral part of the

5 ST. JOHN DAMASCENE, Exposé précis de la foi orthodoxe, IV, 16, P.G. 94, c. 1172. 6 Dumitru POPESCU, Teologie și Cultură, București, Institutul Biblic și de Misiune al Bisericii Ortodoxe Române, 1993.

178 ARS LITURGICA. From the Image of Glory to the images of the idols of Modernity religious conception. It expresses a symbolic relation with heaven, as religion expresses a real relation to it, dialog. Between this symbol and this reality there isn’t an insurmountable distance since reality sheds light and understanding on the appropriate symbol: “Culture consists of implicit or explicit patterns of behavior and for behavior, acquired and transmitted by symbols, including their implementation in tools. The essential core of culture consists of traditional ideas, published and selected historically and, especially, from the values that are assigned to them; Cultural systems can be considered, on the one hand, as products of action and on the other, as elements which determine future action.”7 Christianity, through the worship and culture of the Church, opposes modern conceptual relativism and all repercussions of the idea of autonomous reason, suggesting a life and culture with Christian foundations, for Christ is the place above personal, where human reasoning can be unified into an agreement so necessary to the scattered modern spirit, because the source of the culture generated by the worship of the Church is precisely the desire to acquire the Kingdom of Heaven. Denial of the Christian worship of the Church generates false culture, inculturation and trend, surrogates that end up capping and rebooting, in strategies forever destined to fail, because man found in conflict with God cannot generate culture, the conflictual attitude itself being the cause of this spiritual suicide. Beyond concepts, culture and civilization represent realities that we must gently adapt to individual structures, to be able to delimit the civilizing spirit of living together. The act of cultural perception represents an ontological leap, and the awareness of reproducing the identities through culture represents a vital point for articulating the social structure, respecting the theandric relation, that man refuses for some time now, living the drama of the civilized man: “Civilized man is generally more inclined to live in the present, which without a meaning and our struggle doesn’t represent anything and he runs to live it through all the senses of the body, so refined by this civilization of which we are so proud. To eat well, to love beautiful

7 KROEBER, A. L.; Clyde KLUCKHOHN, Culture. A Critical Review of Concepts and Definitions, Cambridge, Massachusetts, published by The Museum, 1952.

179 16th International Symposium on Science, Theology and Arts (ISSTA 2017) women, to steal and exploit the weak, to sleep in the laziness of a body tired of thrills, worshiping the round icons of money that became in this way, a true wonder-working God, here is the expression of a life for which a whole world toiled for millennia.”8 If we consider the features of Christian culture and its role in cultural anthropology, we can say that Christian culture is primarily a sanctifying culture. The faith that springs from love creates an ethos, meaning a lifestyle related to the ‘sanctification of the Universe’. Culture doesn’t have only an interpretive role but above all a unitive role. It is the symbol of union with God according to the model of the Incarnation of Christ and His perfect ontological synthesis. Christian culture is liturgical, because liturgy is the sanctification of man and of all creation. The cultural aspect of Orthodox tradition raises the sensitivity to the dynamic nature of the Orthodox truth. Orthodoxy has, at the same time, a liturgical and cultural identity. Sanctifying liturgical culture can be understood as a bridge to the consecration of world meaning the transfiguration of the cosmos. Christian culture is eschatological and historical at the same time. It carries eschatological resonances in history, reflecting the light of Resurrection in time. Christian culture is optimistic in that it helps overcome the fear of death. Faith in the risen Christ who conquered death and hell. Christian culture is not hostile to the world but a way to renew the world. It is therefore a public culture. Through its cultural values and through witnessing the Gospel as ‘liturgy after liturgy’. The Orthodox Church supports and practices a ‘social apostolate’ which is a key element in transforming society. Orthodox Christian culture is an ecumenical culture. Orthodoxy has contributed and continues to contribute to the ecumenical movement especially through its liturgical spirituality and through its theology of the Holy Trinity9. Viewed from this perspective, culture appears in society as a unifying factor, not so much between different sides of personality as between different personalities. We, of course, cannot overlook multiculturalism, pluriculturalism

8 Ernest BERNEA, Îndemn la simplitate, București, Anastasia Ph., 1995, p. 15. 9 Daniel MUNTEANU, Pe urmele iubirii. Contribuţii trinitare la o cultură a comunicării sfinţitoare, Târgovişte, Bibliotheca Ph., 2013.

180 ARS LITURGICA. From the Image of Glory to the images of the idols of Modernity or interculturalism, aspects of current culture given by and secularization, which some people hold in high regard, in reality it is another form of Neopaganism, towards which we have to have an apologetic attitude towards the values of Orthodoxy, having the sad historical experience of the conflicts that are caused by the meeting between these typologies, where juxtaposing the cultures can lead to apartheid10. Culture implies that ideal of becoming in every moment of self-awareness where spiritual tensions, the struggle and desire to overcome its own condition become the creative forces of man: “Regarded as a whole, culture can be considered as the process of man’s gradual release of self. Language, art, religions represent different stages of this process. In each of them, man discovers and demonstrate a new power- the power to build his own world, an ideal world. Philosophy cannot give up looking for a unity of substance in this ideal world.”11 We live in a civilization based solely on technology, basically replacing culture but also worship, the mirage of modern technology making them seem obsolete, the danger of this modern technological culture is precisely the lack of danger, thus, although the new culture presents man as free, it incarcerates him in totalitarian non-value systems given by the functionality of the system and subjected to barter, leading to the death of culture through indifference: “In the cultural domain, the new totalitarian system manifests itself as a harmonious pluralism; the works and contradictory truths coexist peacefully, indifferently”12. The culture of modern society is mass culture and consumer culture, “the social phenomenon class in which a large number of people act simultaneously in such a way that their socially sanctioned routine is

10 Apartheid is an African word meaning “separation”. It especially refers to the policies of racial segregation followed by the South African Republic after 1840. The population was divided officially in four racial groups: whites (Europeans), blacks (Africans), people of color (half-breeds) and Asians. The Apartheid guaranteed the white minority a power monopoly. After 1989, the apartheid legislation disappears gradually and in April 1994, when the first multiracial elections were held, South Africa enters the post-apartheid phase. Cf. Pierre DASEN/ Cristine ERREGAUX/ Micheline REY, Educaţia interculturală. Experienţe politice, strategii, Iași, Polirom, 1999, p. 153. 11 Ernst CASSIRER, Essai sur l’homme, Paris, Éditions de Minuit, 1975, p. 59. 12 , L’Homme unidimensionnel, Paris, Éditions de Minuit, 1970, p. 94.

181 16th International Symposium on Science, Theology and Arts (ISSTA 2017) violently interrupted by the role they play as individuals”13, the sudden interruption of routine behavior provokes a sort of disorganization of the social process and the disorganization can be provoked only by the types of mass behavior that, according to Anthony F.C.Wallace, are five in number: “political apathy, the disaster syndrome, panic, dementia, riots and social movements”14. Assuming that the individual cannot be defined except by his belonging to a community “the atoms that make up mainstream society do not coexist drawn together by individual preferences or tradition and not even similar interests.They do it mechanically, such as iron filings of different shapes and sizes that, bearing the attraction of a magnet, act on the basis of a single quality they have in common”15. Therefore man in consumer culture becomes a ceiling devoid of singularity and identity, being guided by the herd instinctof the easily manipulable masses, which leads, most of the time, to the death of culture16 through the technological civilization and the radical transformation of the traditional structures17. Worship remains the social glue that develops the human personality in a harmonious way, the unity in diversity that isn’t confused with multiculturalism, referring exclusively to the diversity of cultural manifestations that transcend the same topic, flourishing in the culture of personal freedom and distinction, as sure methods against degradation and slipping in the deadly fire of intercultural feud. Globalization, secularization, the global city, tearing down borders, imposing of a legislation that was laboratory tested, lead to the clash of cultures, a dangerous cocktail with dramatic consequences: see racial hatred, terrorism, war for resources and geopolitical supremacy, the conflict becoming a constituent of the human condition as a result of the

13 A. F. C. WALLACE, “Mass Phenomena”, in International Encyclopedia of the Social Sciences, vol. 10 (David L. Sills), The Mac Millan Company and the Free Press, 1968, p. 55. 14 WALLACE, “Mass Phenomena”, p. 55-58. 15 Dwight MACDONALD, Mass cult y mid cult. Industrie cultural y sociedad de masas. Caracas, Monte Avila Editores C.A., 1969, p. 71. 16 Oswald SPENGLER, Der Untergang des Abendlandes, UmrisseeinerMorphologie der Weltgeschichte, vol. I, Gestalt und Wirklichkeit, München, C. H. Becksche Verlagsbuchhandlung, 1920, p. 39-68. 17 Arnold TOYNBEE, Der Gang der Weltgeschichte - Aufstieg und Verfall der Kulturen, 4th ed., Stuttgart, W. Kohlemmer G. M. N., 1954, p. 241-264; p. 355-363.

182 ARS LITURGICA. From the Image of Glory to the images of the idols of Modernity psychological failure of inner live, incapable of relating to the social exterior. Only Christian worship can weld together this personal relation that can peacefully resonate in the social plane, and even produce that free interpersonal love with valuable results in their cultural manifestation. Not incidentally conductors, wishing the death of culture and civilization through the collapse of human nature, use the population movement, the result being well known, namely the instauration of a conflictual climate, fear, distrust and hate, with repercussions that are impossible to control in the future: “A small or big social group has more faiths, traditions, customs and institutions that are implicitly accepted by its members as being relatively unchanged and leading to their wellbeing. The appropriate conduct of these beliefs, traditions and institutions is recommended and encouraged as a social benefit, while the one that is believed to threaten or offend them is viewed as antisocial. The conformist participates in the reward that is given by the group for the wanted behavior and the nonconformist is brought in line by coercion that extends from disapproval and ridicule to the threat of expulsion from the group or death.”18 The relation between worship and culture in the mission of the Church offers us a solid and sure base for building human society, the divine law representing the most solid factor of each culture and civilization, for this purpose it can appeal to the system of divine values that we can find beginning with the Law of Moses and culminating with The New Law of Christian civilization. Values have, first of all, the task of internally organizing culture, values are based on what the human mind creates through the actions of man, values determine the actions of man and give life meaning, values are of divine origin because we cannot think about freedom, justice, the truth, the path mankind should follow except through a worship of culture and civilizationas a result of adhering to the divine ideal, man’s inability to establish himself as a person is his problem, and this commands all his actions19, the impact of culture on human personality being “in accordance with certain psychological laws concerning the needs of personality resulting from the demands of culture

18 Sellin THORSTEN, Crime. Encyclopedia of Social Sciences, vol. 3, New York, The Mac Millan Co., 1948, p. 563. 19 TH. W. ADORNO et alii, The Authoritarian Personality, New York, Harper, 1950.

183 16th International Symposium on Science, Theology and Arts (ISSTA 2017) that act upon personality”20. This brief overview of the origins of the current European civilization and culture - as designed today by the philosophers of European unification and not only them - allows us to conclude that, in Europe, a vision of the Christian era, beginning from the first century, medieval period21 and to this day, still predominates. But the structure of the system of values has been depreciated especially among the ranks of the new generation of intellectuals in their immature rush to find fast solutions concerning the problems of modern democratic society, reaching a point in which “contexts condition values, instead of them radiating around”22. Reviving society cannot be accomplished except through the perspective of religion, by returning to the roots of early Christianity with its absolute values, spiritual revival is the sine qua non, condition of European man’s heart23. Christianity brought the understanding of man as a person, coming on the ground created by the transition of the Greeks from cosmocentrism to anthropocentrism. The Church Fathers highlighted the value of man, represented as image (icon) of God, formulating and imposing through the Church’s worship the idea of man as a being which contains within itself, in its ephemeral nature, a path to deification, focused on ‘love of neighbor’ (Christian agape) and the belonging to the ‘body of Christ’ as living members of the Church. In conclusion we can say unequivocally that only Christianity, with its missionary worship in the bosom of the Church, is capable of supporting the spiritual, cultural and civilizing rebirth of humanity, by man’s return from individual to person and from number to identity, regaining the sense of complexity and value of his own reality that transcends the value of any other reality, theandric being the ultimate expression of a guaranteed success, Christianity being the ultimate

20 R. B. CATTEL, Social Psychology, New York, Rinehart and Co., p.36. 21 Le Goff JACQUES, Civilizaţia Occidentului medieval, translated and notes by Maria Holban, Bucureşti, Ştiinţifică Ph, 1970; Idem, L’homme médieval, Paris, Editions Points, 1960; Idem, Pentru un alt Ev Mediu, Vol. I, Bucureşti, Meridiane, 1986. 22 Andrei MARGA, Kulturelle Wende. Philosophische Konsequenzen der Transformation (Cotitura culturala. Consecințe culturale ale tranziției), Cluj-Napoca, Presa Universitară Clujeană, 2004, p. 252. 23 Andrei MARGA, “Omul European”, in Ziua de Cluj, 10th of November 2007. p. 1.

184 ARS LITURGICA. From the Image of Glory to the images of the idols of Modernity bastion of guaranteed freedom, a model for the millennium we live in: “Since the invention of ‘faith’, in the Judeo-Christian sense of the word (for God, everything is possible), man, separated from the horizon of archetypes and repetition, can no longer henceforth defend himself from the terror of history except through the idea of God. Indeed, only assuming the existence of God, he conquers, on the one hand, freedom (that grants him autonomy in a universe governed by laws or, in other words, ‘the inauguration’ of a way of being, new and unique in the Universe) and, on the other hand, the certainty that the historical tragedies have a trans-historical meaning, even if this meaning is not always clear for the current human condition. A despair caused not by his own human existence but by his presence in a historical universe in which virtually all human beings fall prey to a continuous terror (even if not always consciously).”24

References:

1. BIBLIA sau Sfânta Scriptură (Oficial Romanian Orthodox Translation of The Holy Bible), Bucureşti, Mission Bible Institute of the Romanian Orthodox Church, 2006. 2. ADORNO TH. W., et alii, The Authoritarian Personality, New York, Harper, 1950. 3. BERNEA, Ernest, Îndemn la simplitate, București, Anastasia Ph., 1995. 4. CASSIRER, Ernst, Essai sur l’homme, Paris, Éditions de Minuit, 1975. 5. CIOBOTEA, Dan Ilie, Dăruire şi Dăinuire, Raze şi chipuri de lumină din istoria şi spiritualitatea românilor, Iaşi, Trinitas, 2005. 6. DASEN, Pierre / ERREGAUX, Cristine / REY, Micheline, Educaţia interculturală. Experienţe politice, strategii, selection of texts and foreword by Constantin Cucoş, Iași, Polirom, 1999. 7. KROEBER, A. L./ KLUCKHOHN, Clyde, Culture. A Critical Review of Concepts and Definitions, Cambridge, Massachusetts, published by The Museum, 1952. 8. LE GOFF, Jacques, Civilizaţia Occidentului medieval, rom. transl. by Maria Holban, Bucureşti, Ştiinţifică Ph, 1970. 9. MACDONALD, Dwight, Mass cult y mid cult. Industrie cultural y sociedad de masas, Caracas, Monte Avila Editores C.A., 1969. 10. MARCUSE, Herbert, L’Homme unidimensionnel, Paris, Éditions de Minuit, 1970.

24 Mircea ELIADE, Mitul eternei reîntoarceri, Bucureşti, Univers Enciclopedic, 1999, p. 154.

185 16th International Symposium on Science, Theology and Arts (ISSTA 2017)

11. MARGA, Andrei, Kulturelle Wende. Philosophische Konsequenzen der Transformation (Cotitura culturală. Consecințe culturale ale tranziției), Cluj-Napoca, Presa Universitară Clujeană, 2004. 12. MARGA, Andrei, “Omul European”, in Ziua de Cluj, 10th of November 2007. 13. MIRCEA, Eliade, Mitul eternei reîntoarceri, Bucureşti, Univers Enciclopedic, 1999. 14. MOSSE, George Lachmann, The Culture of Western Europe, The nineteenth and twentieth centuries, Chicago, Rand McNally Ph, 1961. 15. MUNTEANU, Daniel, Pe urmele iubirii. Contribuţii trinitare la o cultură a comunicării sfinţitoare, Târgovişte, Bibliotheca, 2013. 16. NOICA, Constantin, Eminescu sau gânduri despre omul deplin al culturii româneşti, București, Humanitas, 1975. 17. OŢETEA, Andrei, Renaşterea şi Reforma, Bucureşti, Științifică Ph, 1968. 18. POPESCU, Dumitru, Teologie și Cultură, București, Institutul Biblic și de Misiune al Bisericii Ortodoxe Române, 1993. 19. ST. JOHN DAMASCENE, Exposé précis de la foi orthodoxe, IV, 16, P.G. 94, c.1172. 20. SPENGLER, Oswald, Der Untergang des Abendlandes, Umrisseeiner Morphologie der Weltgeschichte, vol. I, Gestalt und Wirklichkeit, München, C. H. Becksche Verlagsbuchhandlung, 1920. 21. STĂNILOAE, Dumitru, Reflecţii despre spiritualitatea poporului român, Bucureşti, Elion, 2001. 22. STAROBINSKI, Jean, L’invention de la liberté (1700-1789), Geneva, Éditions d'art Albert Skira, 1964. 23. THEODORESCU, Răzvan, Roumain set Balkaniques dans la civilisation sud-esteuropéenne, Bucureşti, Enciclopedică, 1999. 24. THORSTEN, Sellin, Crime. Encyclopedia of Social Sciences, vol. 3, New York, The Mac Millan Co., 1948, p. 563. 25. TOYNBEE, Arnold, Der Gang der Weltgeschichte - Aufstieg und Verfall der Kulturen, 4th ed., Stuttgart, W. Kohlemmer G. M. N., 1954. 26. FERRÉOL, Juquois, Dictionary of Otherness and Intercultural Relations, rom. transl. by Nadia Farcaș, Iaşi, Polirom, 2005. 27. WALLACE, A. F. C., “Mass Phenomena”, in International Encyclopedia of the Social Sciences, vol. 10 (David L. Sills), The Mac Millan Company and the Free Press, 1968. 28. ZIMMERMAN, Harald, Veacul întunecat, Bucureşti, Științifică și Enciclopedică Ph., 1983.

186